45
Report of the Consultation
THE VISION
Our discussion of our vision of what humanity is not the final word that
can be said but comes out of a process of grappling with the reality of
society. As a Christian group, our
vision is based on our confession of Jesus Christ as Lord, and as such it was
the foundation of our discussion. The
scandal of the Cross continues to describe the reality of injustice and hfe-destroying forces in the world. Our vision commits us to co-operating with
all who work for the renewal of society.
Our Vision for Society
Our vision of society is motivated by our belief in Jesus Christ as Lord. For this reason we present it first as the
basis for all other deliberations.
Our vision is that of a just, participating, sustainable and humane
society. It challenges our differences and compels us to advocate a world
community where the emphasis is placed on the quality of life available to all.
By the quality of life we mean a life in which food, shelter, clothing,
medical care, education and love are available to all without exception. We
mean a fife that allows each individual to achieve their God-given potential to
become all that they can be (i.e. to image of God); without being suppressed,
exploited, or used as the tools of another; in order that we might use our
wholeness to the fullest capacity for the continuing benefit of all. A life in which the quality
of relationships is of the essence.
Not merely one to one, but, also in an inclusive community in which we
enrich each other and so defeat the barriers between us. One which enhances our
relationship to the earth and teaches us to care for and conserve our natural
resources and to only use them creatively and never for destruction.
We mean a life in which there is true and lasting peace. A life in which there is hope for our future
and that of our children, with the absence of hostility and the mutual respect
of all. Where there is no political
oppression or militarization and people are not victimized by the ambitions of
others.
Recognizing that there can be no peace without justice we further
envision a just society in which political and economic systems truly serve the
people and meet their needs. One which eliminates all forms
of discrimination and alienation and works toward the achievement of a more
equitable sharing of the world's wealth and resources. As Christians our duty is to strive toward
the
46
above. In our commitment toward achieving this objective
it is necessary for us to recognize the importance of seeking co-operation and
continual dialogue with others who are striving toward the same end.
Our Vision of Education
Our vision of education relates directly to our vision of society. We mean an educational system for the people that enables them to develop fully as human beings
who will work for the development of humanity.
This requires that the educational system promote a global awareness of
social and political issues, which provides the context within which all
particular fields of study can be understood, and
critical questions be identified. A
common motivation for studying is the promise of the well-paid job at the end,
and this does not provide a high level of motivation for acquiring new
knowledge, let alone being open to critical questions which might suggest other
life options. Our vision of education is
based on the critical exploration of reality, and to the expansion of the
awareness of all involved; while particular skills will be acquired and facts
be known, the development of the person in the context of their community and
society is of central importance to us.
This vision includes the provision of appropriate education for all
people within each society. We must
therefore ask questions about the relationship of universities to other
tertiary educational institutions, and the whole education system; questions
about the allocation of educational resources will need further investigation
in our national and local situations. Another
basic concern is for the quality of university education; before we can
determine what is good education, we need to determine
what education is for.
While not wishing to downgrade expertise as such, we recognize the
critical importance of questions about the non-indigenous origin and the unjust
economic and political structures that are frequently entrenched. We see quality education as involving both a
proper competence in handling facts and techniques, and the development of the
person as a creative and responsible member of their community, capable of
resounding with positive personal commitment to their own visions based on
critical analysis of the realities of their own experience.
Our vision is of an education based on free and creative dialogue
between all involved without domination or subordination. Dialogue requires mutual forbearance so that
contentious issues can be brought into the open space created by the supportive
attention of the group. This open space
must be defended against attempts to close it down, whether in the form of
prohibition of student and faculty meetings or the dismissal of students,
professors and administrators. We reject
the right of the State authorities to exercise coercive and punitive political
47
control over the life of
the universities and of education in general while regarding it as a proper
responsibility of the State to organize and fund an education system which
provides the people of the society with quality education.
Our Vision for the Church
We envision the Church to be the instrument of God for the establishment
of God's Kingdom on earth as it is in Heaven.
In this task we see it participating with all others who work toward the
establishment of our vision for society.
Further, we see the Church as (challenged to be) the example of the
vision — a community wherein all that denies the fullness of life promised us
by Jesus is eradicated. Thus we see the
Church as carrying out its task within itself as much as in the larger
community.
REALITY: PRESENT SITUATION
In a consultation such as this, which uses as a basic methodology,
individual participation through the use of independent workshops, it is often
difficult to express the same coherence as would result from using pre-thought,
pre-prepared and pre-circulated papers.
Specific classification may not be fully relevant as the potential for
overlap from one area to another is very great.
In a gesture towards such coherence and in an effort to highlight what
we consider to be important and relevant perspectives, we will adopt three
broad categories of classification:
1. Reality of the Christian Presence on the University
Campus
2. Reality of the University and the Educational
Experience
3. Reality of the Society in which the University is
placed
We affirm the interaction and intimate connection between these three
areas and stress the importance of always bearing in mind the linkages between
them. To view them in isolation or to
think exclusively about them will only heighten the possibility of forming a
limited and defective if not false analysis.
1. Christian
Presence on the University Campus
In talking of the Christian presence on the University campus we
recognize the futility of trying to analyze it in isolation from Christian
presence in the wider community; and the place of the university as an
instrument of education on behalf of the wider community. We have identified a number of primary
factors which we see as either controlling or influencing the witness and the
type of witness of Christianity on campus.
a. State
b. Faculty and Curriculum
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c. Denominational Churches
d. SCM and other Campus Based
Christian Groups
(a) The State
As stated above the university is not to be seen in isolation, it ought to
be an enabling instrument within the wider community. Whether or not it is so depends to a very
great extent on the interests and policy of the government of The State in
which it is situated. It seems in our
context such policy is often antipathetic to the university achieving such a
purpose. Indeed, often it appears to be
seen as a norm, or tool of State policy and a propagator of norms and values
aimed more at ensuring and perpetuating control over the individual rather than
freeing or enabling him/her to become more fully human. Concretely expressed this could mean that
there is often no possibility of Christian witness on campus if it is seen to
conflict with either State ideology or the religion most favored by The
State. From our perspective such
approaches must be viewed with sadness.
We affirm the right of the individual to hold and practice whatever
faith is most appropriate and life-giving to him/her, in the same vein, we are
compelled to ask that the same right is accorded to Christians, to be both
present and active on the campus. At its
most extreme we should recognize that living under ideologists gives rise to
the necessity of witness to spiritual power.
(b) Faculty and
Curriculum
In many countries there is a prohibition on religious and Christian
witness on campus. Our Christian
awareness allows us to realize that full humanity can only be achieved when due
recognition is paid to the importance of the spiritual as well as the material
needs of individuals. In some
universities the only recognition of the potential spiritual needs of the
individuals is in the provision of an academic course in religious
studies. In some cases, religious
studies are used as a control mechanism against student consciousness and/or
activism, being put forward to give legitimacy to the status quo. Even where this is not the case an academic
study of religion may limit attention to an intellectual approach leaving other
dimensions of religious experience unaddressed.
Religious studies which enable students to discover and explore
fundamental questions about the meaning of their lives clearly offer something
most worthwhile to students. Religious
experience has corporate social forms which enrich the experience of students
where these forms of activities flourish.
We affirm the necessity to have a comprehensive enabling element in all
educational processes. From this
perspective we point out the deficiency of any system which does not take fully
into account the whole personality of the student to whom it is directed, The spiritual development of students may or may not follow
traditional Christian or other religious patterns but whatever the forms
involved, it is incumbent
49
on those who administer
and create the educational program to provide space in which this can find
expression and definition.
(c) Denominational
Churches
The Christian churches have a particular interest and role to play in
Christian witness on the campus. Very
often they are denied the right to any direct involvement, not allowed to
create or maintain chaplaincies on secular campuses. This situation has to be deplored and is
often simply the result of the selective promotion and suppression of religion
by The State in control whose desire is to propagate the most favored religion
or the religion of The State. The
spiritual welfare of all students and in particular Christian students is a
major concern, and indeed a God given task of the churches. In situations where chaplaincies can not be
provided or in other situations where chaplaincies do not have a wider appeal,
a problem is posed to the churches themselves.
Yet, the churches in no way offer a counter argument for those who feel
that the provision of such facilities is unnecessary. The churches themselves have some responsibility
for the weakness or absence of Christian witness on the campus. An over emphasis on the
denominational approach, and the lack of commitment towards
inter-denominational chaplaincies often makes their presence uneconomical.
There is often a gap between the theology and life of the churches and
student realities and desires. For a
meaningful and vibrant presence and relationship with the students to take
place, the Church leaders in particular need to realize the necessity of being
flexible in their approach to mission on the university campus. It is not unusual for the lack of such
flexibility and imagination to be the cause of the Christian witness on the
university campus becoming marginalized and irrelevant, not only to the life of
the whole university community but even to the Christian students present.
(d) SCM and
Other Campus Based Groups
Despite the specific problems outlined above and the general difficulty
experienced by all groups which organize on campus there are special problems related
to students especially in countries where the State is tightly controlled or
directed by a small elite. It is
however, worth noting the strong presence of fundamentalist Christian groups on
the university campus in many Asian countries.
Generally these groups belong either to a worldwide fellowship and/or
are sourced in the
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and yet taking no account
of the actual context in which those individuals live. It is worth asking why they are so successful
and indeed how they manage to get permission to organize in the face of the
suppression experienced by other student groups. The fact is that this literal and neutral
approach is very suitable to many power holding elites. An agenda which advocates good living in the
sense of a strong personal, moral and ethical disciplinary approach to life;
fulfillment to be sought in the next life is useful to governments who wish to
control or eradicate any level of critical thinking about the problems so
evident in many
The value systems imported by these groups are Western in their
orientation. This veneer (of
civilization) is often cultivated by many autocratic governments to improve
their image. The competitive individual
approach characteristic of Western thinking is to be valued as an enabling
instrument to maintain and strengthen elites.
It is not surprising that such organizations are attractive to
students. The all answers, all caring
approach, answers many of the needs of those involved in the process of
maturity who may be exposed to the wider world for the
first time and whose self-esteem and identity are at constant changing
levels. It must also be appealing for
many students, who themselves become part of an elite
on campus: those who have been saved a very natural and understandable desire.
Student Christian Movements
For reasons precisely stated above, the SCMs have much greater
difficulty in: a) finding a place on the campus; b) attracting students. SCMs tend to be badly organized and not well
financed. Far from an unyielding loyalty
to and a literal following program and direction of foreign based
organizations, all SCMs are autonomous and organize their own programmes at
local levels taking into account the broad directions and priorities advocated
by the regional or inter-regional structures.
These programs tend to be heavily influenced by local priorities and
needs. The theological vision is often
not well articulated and the approach to the Bible is a questioning one having
as an objective some level of contextualization. Critical awareness and the objective of
self-actualization are both aims and by-products of the SCM approach. In situations where there is injustice,
discrimination, hunger etc., SCM persons inevitably come into conflict with
power elites, be it at a local or national level. Their emphasis on peace with justice, participation
and their goal of
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endeavouring to bring God's Kingdom onto this earth is not a way
to endear oneself to those whose interests include control, elitism and
self-enrichment. However, this can not
be seen as the only problem as even in the liberal democracies the SCMs still
remain small. In many countries where
Christians are a minority, SCMs also have member-s of other faiths and indeed
persons who have no clear spiritual sense or specific allegiance. This flexible and honest, if disorganized
approach often alienates the SCM from those who should be its most natural
partners and supporters: local churches, ecumenical agencies, and
chaplaincies. It is felt that the SCM is
too often too open an approach and has nothing to offer the serious Christian. Similarly, the independence of SCMs infused
with a modicum of youthful enthusiasm often leads to a state of exuberance and
self-actualization that is a kind to or can be confused with arrogance.
It is also clear that SCMs in other countries are playing an important
role. Where they are in communication
with churches and ecumenical agencies, their spirited questioning and critical
approach combined with their struggle to articulate a theological vision that is
meaningful to themselves as students and consistent with social and cultural
realities can stimulate and challenge the local church and the model that it
encompasses and projects out of its own theological vision. This is to be desired, what is important is
to keep the level of critical vision within the limits of
constructiveness. In some countries
where the SCM is involved through the wider student movement in the struggle
for peace with justice, democracy and social progress is sometimes the only channel
where any theological vision or indeed the presence of God and the Church can
be brought to bare and into evidence in the student movement. In this age of secular ideology, the
importance of this role is not to be underestimated.
THE VISION FOR UNIVERSITY EDUCATION
The critical review of our present realities has underscored the need
for basic transformation of our societies, and with this the universities and
university education.
Existing relations between the few and the majority of our people, and
between powerful countries such as the United States and most Asian countries,
has led to the severe deprivation of the majority, of even the most basic
requirements for human existence. The
university, far from enabling our people to become human, has served
principally to maintain these exploitative and oppressive relationships. Education itself has become a dehumanising experience.
Our critical review allowed us to further flesh out our vision:
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Education For the People
I. Access
Education is a basic human right and should not be the privilege of the
few. There must be equal access to
educating up to the tertiary level and beyond.
It must be the responsibility of any society community to see that its
members are provided with education.
1.
There should not
be economic barriers preventing people from availing themselves of education
and pursuing their particular fields of interest. We uphold that it is the responsibility of
the State to provide education that is within the economic reach of all.
2.
The concentration of the universities in the urban centres
are to the advantage of those who live there. The State must organize a system of education
that is accessible to all, and which does not necessarily demand an uprooting,
or loss of employment.
3.
Recognising that people
have different abilities in learning and acquiring skills as well as
background, personality and expression, education therefore, must not be
designed for the advantage of those who are academically inclined or competitive,
but rather it should cater to all regardless of their individual gifts.
II. Content
and Process
It is not enough to provide education to all people. Education must serve the people's pursuit of
a fully human, just and abundant life.
This must be the basis for defining quality and relevant education.
A. Education should be based on and promote
critical thinking, analysis and effective communication. That is to say:
1)
The tools and
skills for analysis, critical thinking and articulation of ideas must be
imparted and practical, particularly in the relationship between teachers and
students. The 'bank deposit' method of
teaching and the dominant-dependent relationship that characterises
most university situations must be rejected.
2)
Further, visible
methods of free speech and e ctive e ate leading to
persuasion for change of mind rather than any form of coercion must be
established. The maintenance or
establishment of traditions of free speech and critical debate in universities
is important both for its own sake, and as a vehicle towards human
development. We see the importance of
free and open dialogue within universities for the political life of the
nation, where all questions affecting the national life may be raised for
discussion, research and promulgation through publications and the mass media.
B. The present bias of education towards
theories, information and
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skills which presuppose
the acceptance of the present socio-economic and political systems, and other
relationships of domination. and are meeting only the
needs of these systems, must be rejected.
1)
Critical study
of social theories, systems, processes and institutions. from
the perspective of the people, as they apply to reality must be ensured.
2)
Scientific study
and research must be directed towards responsible and optimum use of resources
for the collective good of the community.
That is, one that allows the people to develop an appropriate
technological independence, and frees them from the domination of advanced
technological societies.
3)
Knowledge must
be holistic and decompartmentalised to enable
students to gain a broader perspective of reality. Information must be up to date and relevant.
III. Conditions
Necessary to Achieve Quality and Relevant Education
A. Facilities and equipment:
There must be adequate equipment, materials and facilities which are
needed for conditions to be conducive to study, research and teachings.
B. Faculty and faculty
development:
The ratio of faculty to students must be one that ensures optimum
teaching and learning. Faculty must be
provided with the conditions necessary for their continuous professional
development and growth.
C. Autonomy and academic freedom:
We do not envision a university that is independent of the rest of
society. Given a society which is
structured to meet the collective and individual needs and development of
people, it must function to serve this society.
The university however, in order to promote critical pursuits,
evaluation of knowledge, and function to serve the entire community, must be
autonomous and free from the influence, pressure and control of specific groups
and interests, and in the present case, from repressive and elite controlled
governments and transnational corporations.
D. Democratic participation in
university administration:
If the university is to serve the needs of the university community as
part of its service to the larger community, internal structures must be set up
so that various sectors of the university community will have democratic
representation and participation in policy making, and which facilitate the
sharing of experiences, concerns and reflections.
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E. Community building and
extra-curricular pursuits:
Learning takes place beyond official university activities. Students and faculty must have time and space
to pursue their specific interests and to develop interpersonal and community
relationships.
IV. The
University as an Institution
1) Our vision includes the university as a place
w hich respects the basic civil and human rights of
its constituency.
a) The right to organise and assemble, freedom of speech, and due process must be upheld. We deplore situations in which governments suppress these rights and assert that such governmental activity raises grave doubts concerning the legitimacy of the government, assuming as we do that governments exist to lead, co-ordinate and serve the people of the country.
b)
Humane
conditions of work, with just wages and proper salary scales, clear contracts
of employment and job security, must be ensured for academic as well as
non-academic staff and employees.
THE REALITY OF THE UNIVERSITY EDUCATIONAL EXPERIENCE
Perhaps one of the fundamental problems is that the model on which the
university is based is too often imported, mostly from the West. It is usually of a
As an instrument of education, for the use and benefit of the wider
community, universities in their present state are less than successful. Part of the problem is the situation of the
universities in the major urban
55
centres, limiting access in the ways stated above. Another aspect is the high cost of education itself, this is a serious problem when you consider an average
family income of $500.00 per year. The
enormity of this cost can be seen to be directly related to the type of model
upon which we base our university system.
Many States have no government policy on or commitment to third level
education. In this category we include
States who have prioritised first and second level
education as the primary present-day need.
Provision of educational facilities is an integral part of any
government's responsibility for community welfare. In the absence of such policy or commitment
the way is open for the setting up and the exploitation of the "education
business". Private education is
even more elitist: supplementing a badly planned or even unplanned education system
with private educational establishments is an evasion of responsibility, and in
no way serves to tackle the problem of providing access for the majority. At the same time it must be remembered that
public, third level education is heavily dependent upon subsidy by the tax
payer. In this regard some balance must
be found between providing education at a reasonable cost and using an unfair
proportion of the resources available for all public services and welfare (or
worse for military build-up or worthless social projects that are not for the
common good) in an area that, is at present only available and of interest to a
minority. A further factor that has a
bearing on access, is itself a direct product of the
elitist nature of education: competitive entry and continuing competition after
entry within the faculty. It would
appear that the system is interested in providing entry only for the brighter
students, a standard that is judged by the often inadequate and narrow use of
exams and in which in itself gains less real meaning as the number of applications
to universities increases. The cut off
point inevitably becomes higher as the number of university places becomes
static; ultimately the only criterion being place limitation rather than
suitability of the student.
Research
Availability of research is often restricted for financial reasons. Though many governments often use independent
colleges to supplement their own inadequate third level system, there does not
appear to be a consistent perception of this relationship when it comes to
allocating money for research grants or scholarships. Not only is this unfair, but it tends to
affect and narrow the fields of research.
The government in its own interest will allocate research for research
areas which are necessary or appropriate to its policy or direction. Though in some cases this may be a proper
approach, these policies and directions are not always in harmony with national
or local interests or the needs of the wider community. If as in the case of many countries, the
economy and the labor market is controlled by foreign interests, this will be
reflected in the fields chosen for research with the result that not only
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are local needs not being
met but also the all too familiar pattern of neo-colonialization
and foreign domination is being continued.
Indeed is often the case that the independent universities, not being
necessarily fully under the control of the government, are the places for
research essential for development and responsive to the needs of the local
situation to take place. Here too the
influence of foreign dominance is to be noted.
In the face of financial starvation of local sources often the only
possibilities for research lie in endowments from foreign based trusts or grant
aids from TNCS. With TNCs
the limitation and direction of research will inevitably arise as they exist
primarily to serve their own interest.
Specialization or research will be judged so as to fit into these
expectations. In the case of foreign
based trusts,the lack of
political neutrality often implicit and connected to the source of the finance
of these trusts results in a similar type of selective granting.
It was stated by one of the participants that, 'students now enter into
university to narrow their horizons rather than broaden their interests'. This would appear to be true in almost all
countries including the most developed ones.
A university course is too often primarily seen as a passport to a
career, job or more comfortable life.
Very often this is no longer the case but the myth continues, often
perpetuated by the universities and faculties themselves. After all, they more than anyone else are
dependent on the students for their institutional and financial existence and
survival.
One source of the problem would be appear to be
the absence of a philosophy of education which admits and reflects present
realities and needs. Two problems
directly result from this: an education which is of lesser quality and not
relevant and an education which is too narrowly specialized and incorporates a
compartmentalized approach to knowledge and to life. Neither of these can be said to be in the
interest of the individual or the wider community but serve only to increase
the dominant dependent relationship of the individuals to society and the first
and third worlds. Within this reality
teachers are also trapped by the same competitive and pressure as effects the
students. Publish or perish is a reality
for them and in situations of economic difficulty they experience the same
economic hardships as other sectors of the community. Under-paid and overworked leaders can not
even do their jobs properly much less be expected to come up with a
comprehensive and relevant philosophy of the field within which they work.
THE SOCIETY IN WHICH THE UNIVERSITY IS PLACED
Despite the complexity of
57
of education deriving from
the same sources. The concept of
development which is common to all presupposes the establishment of technocracies
which serve the interests of civil or military elites in accordance with the
externally imposed economic demands.
What follows is an analysis of the university as an educational
institution within the larger society.
The degree to which each aspect of the analysis is relevant to a
particular situation will be determined by the degree to which the development
which is desired by all has been achieved.
Even where the State allows other groups to operate universities the interests
of the State as determined by the government in power are supported. The political function of knowledge is
clearly recognised and even where the teaching of
specific politically motivated curricula subjects is not enforced by the
government, some degree of control is exercised over both the content and range
of the curricula, through the appropriate ministry of education.
The protection of this control by the government has led, and continues
in a number of situations to lead, to the militarisation
of campuses, when protest against such control by the State occurs. Another facet of this protection of State
control is the denial of the right for student and faculty bodies to organize
and/or the establishment of government-controlled student groups.
The governments' need for support for the State ideology has meant that
educational processes which develop critical thinking have been actively
discouraged, not least by the increasingly competitive nature of University
education (which places great stress on students) and the escalation of
commercial and business studies along with an emphasis on computer and related
studies, with less priority being given to the teaching of non-technical
subjects e.g. philosophy, ethics, etc.
National security as defined by governments,
and the necessity of producing technocrats for both the political and economic
sectors with the resulting lack of autonomy reduces the university to a
State-controlled industry. The
castration of the individual personality completely undermines the traditional
role of the university which is to produce creative thinkers. As an agent of social control the politically
motivated control of the university ensures such dehumanizing castration of
students and faculty alike.
Another form of control which is exercised over Asian
universities in a growing number of situations in funding by, or administrative
links with transnational corporations. This contributes to reinforcing
the emphasis on specialization which not only limits the concept of education
but limits students to an experience of education which is totally job-oriented
and has no element of widening horizons to broaden thinking
58
or developing
personalities. When scholarships are
given by TNCs this further channels
career choices, and also research into areas which directly benefit the
TNC. This is especially sad where
opportunities for employment do not exist, leading to loss of confidence,
evidence of the irrelevance of such education, and is a contributing factor in
the 'brain drain.’
The control of the university by the State and its agents (as in the
case of TNCs or supporting private institutions)
leads to a lack of freedom for student organisations
as previously indicated, and in many cases the co-option of teachers (sometimes
by economic incentives) to ensure that student activism is blocked.
There is a direct link between the narrowing down of university
education through specialisation by the control
exercised by the State and its agents, and the imposition of economic structures
and educational models from non-Asian countries. Both the lack of direct relevance in the
focus of education, and the confining of benefits in the affluent urban sectors
are the result of collusion between State and business interests. The State ideology geared to serving the
interests of the status quo, and the pressures experienced by teachers,
together with the competitiveness and often irrelevant system faced by
students, work against the university playing a humanising
role in society and serving the interests of the whole community.
JOINT STRATEGIES
Our deliberations compelled us to direct ourselves to consider strategic
activities that must be initiated at a general level by all who are concerned,
to specific activities that should be undertaken by the various members of the
Christian community, and finally those which must be implemented immediately.
1. The following basic insights from our
analysis have been taken into account in determining strategies towards
bringing about our vision of the university and university education:
a) the university does not exist in isolation from its social and political relationships and the forces which are in control of Asian societies shape and determine the conditions of the university and society. In confronting the problems existing within the university and education we must necessarily confront and challenge these larger structures and forces.
b. the university and education does not only concern the students,
faculty, and Christians, or other members of the academic community; the
university has served to perpetuate injustice, and alienation and abuse of the
majority of the people of
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2. Further, our strategies have
to be consistent with our vision:
a. Our efforts must be in solidarity with the majority
of the peoples in our region struggling against poverty, exploitation and
oppression. This also means,
specifically, working not only within the Christian community, a minority in
most of our national contexts, but also relating with groups beyond the bounds
of the Church.
b. Our efforts must contribute towards transformation
that is brought by people through collective action and on the basis of a
critical analysis of their realities.
1. THE
CHRISTIAN COMMUNITY
1. Collectively develop a theology which articulates and
promotes our vision of society and motivates university education to inspire
students to fulfill it.
2. Develop and provide ]3ible
studies and theological materials for the use of students, faculty and
administrators and churches which critically analyzes the reality and the
implementation of the vision.
3. Re-orient and strengthen theological education
towards developing more open and
critical-minded priests, pastors and ministers.
4. Undertake a closer critical evaluation and
examination of church-related universities and educational institutions and
challenge them to transform towards this vision of university and education.
5. Create national, sub-regional and regional networks
of university chaplains and a process by which they may engage in dialogue
amongst themselves and with other members of the churches, especially students,
faculty and administration, and exchange ideas towards more effective
chaplaincy work in line with the reality and vision of the university and
education. This may include the
formation of an organised committee composed of university chaplains, students
and faculty at all levels. Eventually,
the groups may explore the possibility of putting up an Asian Institute of
Chaplaincy to which various church-related ecumenical bodies and individuals
may contribute in their respective capacities.
This may provide an answer to the need for a specialized field of university
chaplaincy education among leaders of the church and youth workers.
6. Create mechanisms for regular sharing of news,
information and experience of all groups directly engaged in ministry to the
academic world, and a sharing of their work to all other members of the Church.
II. STUDENTS
AND FACULTY
While the majority of the students and faculty in
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our society and are not
the primary subjects of change, they suffer the reality of university and
education. They have been increasinz,4 dehumanized and domesticated. Further, they are not only victims, &.--;
unwittingly become instruments in the maintance of
the oppressive structure.
Hence, it is important for students and teachers to become agents of
change for themselves and more importantly for the larger community. The
Christian community must facilitate this.
A. THE STUDENT
CHRISTIAN MOVEMENT
The SCM is both an expression of the ministry of the Church in the academic
world, as well as an authentic response of students to the realities they face
within the university and the larger society.
1. Through the SCM, we seek to:
a.
promote critical thinking and awareness among students. enabling them to have a better understanding of themselves
and the societies in which they live.
b.
develop their commitment to bringing about a just, humane
and participatory society; a commitment that will be sustained beyond their
student days.
c.
enable the students to develop their skills, abilities,
creativity and provide venues for their meaningful use.
d.
enable them to understand, deepen and articulate their
faith in order that they may become more powerful and prophetic witnesses.
e.
to unite and achieve all sectors of the university
community in an effort to promote dialogue, critical thinking and full
participation in the creation of this vision.
2. The SCM is
a movement of students taking part in this transformation and being obedient to
the Gospel in this context.
a) It is a movement that: 1) is a
collective, concrete and sustained response to social realities including but
not only that of the university and university education; 2) that strives to be
as daring and courageous as its commitment to justice, humanity and freedom
demands; 3) which is situated in larger movements and therefore desires to be
related to other groups which share the same concerns while taking part in its
actions; 4) that affirms the role and valuable contributions of Senior Friends;
5) as a student movement it stands in solidarity with other students and most
especially with the majority who are poor and oppressed.
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b) It is a Student Movement - It is a part of the Church md is inspired by faith serving both to carry out the church's
ministry in the 'A-orld
as well as working for the Church's renewal.
It is an ecumenical
fellowship, serving as a meeting point of various church traditions as a
Christian lay community toward greater unity in its witness-. its life and work require freedom and flexibility as it
seeks to build relationships with other Christians and others.
3. Concerned
with the strengthening of SCM and making it more effective in its role, we
offer the following suggestions and insights:
a) Organizing
and Recruitment
1)
work out and articulate more clearly its theological stance
2)
more effective communication and ways of reaching out by the use of
appropriate language and captivating network of media that ensures reaching a
greater number of students
3)
use of various approaches and activities in engaging students in the
movement given varying levels of awareness, commitment and specific interests
4)
reach out to as many denominational backgrounds as possible
5) enlist the help of
Churches, Senior Friends and Faculty in gaining access to students
6) SCM staff should have a regional meeting to share movement building and
organizational experiences
b) Education
and Leadership Development
1)
Launching of educational
programmes such as
-
theological training
-
social analysis
-
training/seminars
-
integration/exposure
-
publications
2)
Exchange of personnel (and materials) within the region
c) SCM
Partnership With Churches
Strengthening
this partnership is the responsibility and concern not only of WSCF-SCM but also
of the Churches and church leaders.
1. To promote greater understanding of SCMs among
churches there must be a clear articulation of the theological stance of
SCM-WSCF.
2. Church and SCMs should initiate activities that
promote mutual understanding.
a.
SCM representation
to churches at the local level to interpret SCM work.
b.
Bible
studies/seminars/fellowship etc.
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c. Churches should invite SCMs to youth
activities as speakers etc.
3. The CCA recommends the Churches Support Of SCM.
d) Building A Network of Senior Friends
1) Hold regular consultations with Senior Friends at the
local national level to interpret SCM work and update them development of
activities.
2) Enlist their support in:
a. interpreting SCM to churches
b. contributing human, material and financial resources
3) Hold a regional meeting of Senior Friends and
chaplains towardd a regional network.
4) Integrate Senior Friends and Chaplains into the
mainstream of SCM life — in structures and/or programmes to enable them to
contribute and participate while upholding student initiative an@ leadership.
e) Relationship
With Evangelical Groups
In view of the presence of Evangelical groups on campus, we see a need
to
1) initiate dialogue
2) invite them to WSCF-SCM activities.
f) Finances/Structure
1) Develop financial self-reliance at local level;
encourage local fundraising for programmes.
2) Create a special fund (at inter-regional or regional
level) to help small/new SCMs to build up necessary infrastructures with staff
as priority.
3) Solicit more Church support while at the same time
taking care to maintain SCM's autonomy.
4) At regional level explore and tap fundraising
potentials within regions.
B. A CHRISTIAN
FACULTY NETWORK
While the SCMs seek to work with other sectors of the academic
community, there is still a need for the faculty to have their own
movement. Towards this, the network of
Christian Faculty must be developed and strengthened at the national and
regional level. CCA and WSCF must
continue to work at this particular concern, building upon the achievement of
this 1985 consultation.
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III. WORK WITH
OTHER FAITHS
The Christian community is a minority in almost all societies in
This is also important in terms of avoiding the manipulation of religion
by the powerful blocs to legitimise or propagate
their own policies and ideology either in the eyes of their own people or the
wider world.
IV. SOLIDARITY
AMONG DIFFERENT SECTORS OF SOCIETY
The need for solidarity among different sectors of society who aspire
for transformation towards a fully human, just and abundant fife has been
stated in different stages of the consultation.
We state it here again, to stress that it is a minimum requirement for
such transformation.
We must create mechanisms and sustain a process by which the Christian
community can concretise and strengthen its
solidarity with other sectors and movements of social change.
V. SPECIFIC
RECOMMENDATIONS FOR CCA-WSCF
1.
CCA and WSCF to
work for the holding of national and local consultations between SCMs and NCCs on "Vision and Reality of University"
(perspective gained in 1982-85 consultations must be shared).
2.
CCA-WSCF to
continue sponsoring regional agenda-setting meetings on university and
education with perhaps more exposure to local realities and around particular
sectional interests (such as health, agriculture, engineering, theological,
etc.).
3.
CCA-WSCF to set
up a joint fund for STUDENT WORK to be used for SCM building. Allocations for basic infrastructures such as
staffing must be given priority.
Remaining amount must be used for concrete programs i.e. leadership
training, exposure encounter programs at the regional and sub-regional levels,
publications etc. A part time staff may
be hired to undertake fundraising for this purpose.
4.
Set up a
clearing house for information about violation of rights of students and
faculty brought about by government or administration action, towards
solidarity work.